(1) Be not many masters.--Better, teachers, which meaning was conveyed by "masters" when the English Bible was first published. The condemnation is of those who appoint themselves, and are as "blind leaders of the blind" (Matthew 15:14). No man had a right to exercise the sacred functions of the appointed masters in Israel (see Note on John 3:10), and none might take the honour of the priesthood unto himself, "but he that was called of God, as was Aaron" (Hebrews 5:4). Whereas we know from our Lord's own words that the Scribes and Pharisees loved respectful "greetings in the markets, and to be called of men 'Rabbi, Rabbi'" (Matthew 23:1-12). Nevertheless His disciples were not to be acknowledged thus: for "one is your Master, even Christ; and all ye are brethren." The neglect of this wholesome caution perplexed the early Church, as much as the later branches thereof. (Comp. Acts 15:24; 1 Corinthians 1:12; 1 Corinthians 14:26; Galatians 2:12.)
The greater condemnation.--Rather, the greater judgment--more strictly searching and severe. "None of us liveth to himself, and no man dieth to himself" (Romans 14:7), and, if this be true of common Christian life, how deep is the responsibility incurred in the attempt to teach others! Nay--"who is sufficient for these things?" (2 Corinthians 2:6.) The test of all ministry must come at last in the day of trial and fiery inquisition of God; this and not the world's opinion will be the real approval (1 Corinthians 3:11-15). If the work of any teacher abide. his reward will be exceeding great; if it "be burned," woe to him! "He himself shall be saved, yet so as by fire," scathed by that which shall consume the rubbish he has raked together; the faith which prompted such a man shall save him, but no reward can follow useless teaching; nor can there be escape for his own soul, except he wrought honestly.
Verses 1-12. - WARNING AGAINST OVER-READINESS TO TEACH, LEADING TO A DISCOURSE ON THE IMPORTANCE OF GOVERNMENT OF THE TONGUE. Verse 1. -
(1)Warning. Be not many teachers. The warning is parallel to that of our Lord in Matthew 23:8, seq., "Be not ye called Rabbi; for one is your Teacher [διδάσκαλος, and not, as Textus Receptus, καθηγητής], and all ye are brethren." Comp. also 'Pirqe Aboth,' 1:11, "Shemaiah said, Love work and hate lordship (הרבנות)." The readiness of the Jews to take upon them the office of teachers and to set up as "guides of the blind, teachers of babes," etc., is alluded to by St. Paul in Romans 2:17, seq., and such a passage as 1 Corinthians 14:26, seq., denotes not merely the presence of a similar tendency among Christians, but also the opportunity given for its exercise in the Church.
(2)Reason for the warning. Knowing that we shall receive heavier judgment (ληψόμεθα). By the use of the first person, St. James includes himself, thus giving a remarkable proof of humility. (The Vulgate, missing this, has wrongly sumitis.) Comp. vers. 2, 9, where also he uses the first person, with great delicacy of feeling not separating himself from those whose conduct he denounces. Μεῖζον κρίμα. The form of expression recalls our Lord's saying of the Pharisees, "These shall receive greater condemnation (περισσότερον κρίμα) " (Mark 12:40; Luke 20:47).
3:1-12 We are taught to dread an unruly tongue, as one of the greatest evils. The affairs of mankind are thrown into confusion by the tongues of men. Every age of the world, and every condition of life, private or public, affords examples of this. Hell has more to do in promoting the fire of the tongue than men generally think; and whenever men's tongues are employed in sinful ways, they are set on fire of hell. No man can tame the tongue without Divine grace and assistance. The apostle does not represent it as impossible, but as extremely difficult. Other sins decay with age, this many times gets worse; we grow more froward and fretful, as natural strength decays, and the days come on in which we have no pleasure. When other sins are tamed and subdued by the infirmities of age, the spirit often grows more tart, nature being drawn down to the dregs, and the words used become more passionate. That man's tongue confutes itself, which at one time pretends to adore the perfections of God, and to refer all things to him; and at another time condemns even good men, if they do not use the same words and expressions. True religion will not admit of contradictions: how many sins would be prevented, if men would always be consistent! Pious and edifying language is the genuine produce of a sanctified heart; and none who understand Christianity, expect to hear curses, lies, boastings, and revilings from a true believer's mouth, any more than they look for the fruit of one tree from another. But facts prove that more professors succeed in bridling their senses and appetites, than in duly restraining their tongues. Then, depending on Divine grace, let us take heed to bless and curse not; and let us aim to be consistent in our words and actions.
My brethren, be not many masters,.... The apostle having dispatched the subject of faith and good works, which constitute the pure and undefiled religion mentioned in James 1:27 which gave rise to this discourse, he proceeds to consider the evidence of a religious man, suggested in James 1:26 who is one that bridles the tongue; and enters into an account of the use and abuse of the tongue: and which is introduced by this exhortation; and which seems to be opposed to an affectation among the Jews, to whom James writes, of being called "Rabbi, Rabbi", or "Mori, Mori", master, master, condemned by Christ, Matthew 23:8. The words may be rendered, "be not many teachers"; or be not fond, and forward, and ambitious of being preachers of the word, but rather choose to be hearers of it, agreeably to the advice in James 1:19, "be swift to hear, slow to speak"; not but that the office of a teacher is a good work, and a very desirable one; and spiritual gifts, qualifying for it, are to be coveted with a view to the glory of God, and the good of souls; and to have many teachers is a blessing to the churches of Christ and a large number of them is often not only proper, but absolutely necessary: but then this office should not be entered upon without suitable gifts, a divine mission, and a regular call by a church; and when entered into, should not be performed in a magisterial way, as lords over God's heritage, and as claiming a dominion over the faith of men, but as helpers of their joy, peace, and comfort; nor according to the commandments of men, but according to the oracles of God. Or it may be, this exhortation may have respect to censorious persons, rigid and severe reprovers of others, who take upon them, in a haughty manner, to charge and rebuke others for their faults; reproof for sin ought to be given; sin should not be suffered upon the brethren; to reprove is not blameworthy, but commendable, when it is done in a right manner, with a good spirit, and to a good end: in case of private offences, it should be privately given, and for public ones, men should be rebuked before all; but then this ought to be done in a gentle manner, and in a spirit of meekness; and when it is a clear case, and plain matter of fact, and which ought not to be exaggerated and aggravated; mole hills are not to be made mountains of, or a man be made an offender for a word, or a matter of human frailty; and reproof should be given by persons not guilty of the same, or worse crimes, themselves, and always with a good end; not to screen and cover their own vices, or to be thought more holy and religious than others, or to satisfy a revengeful spirit, but for the glory of God, and the restoring of the person that has sinned.
Knowing that we shall receive the greater condemnation: should men enter into the office of teaching others without a call, or perform it negligently, or live not according to the doctrine they teach others, such would be judged out of their own mouths, and by their own words, and their condemnation would be aggravated; and should men judge rash judgment, they themselves will be judged at a higher tribunal; and should they be too censorious, and bear too hard on others, they will have judgment without mercy.
The greater condemnation.--Rather, the greater judgment--more strictly searching and severe. "None of us liveth to himself, and no man dieth to himself" (Romans 14:7), and, if this be true of common Christian life, how deep is the responsibility incurred in the attempt to teach others! Nay--"who is sufficient for these things?" (2 Corinthians 2:6.) The test of all ministry must come at last in the day of trial and fiery inquisition of God; this and not the world's opinion will be the real approval (1 Corinthians 3:11-15). If the work of any teacher abide. his reward will be exceeding great; if it "be burned," woe to him! "He himself shall be saved, yet so as by fire," scathed by that which shall consume the rubbish he has raked together; the faith which prompted such a man shall save him, but no reward can follow useless teaching; nor can there be escape for his own soul, except he wrought honestly.
(1) Warning. Be not many teachers. The warning is parallel to that of our Lord in Matthew 23:8, seq., "Be not ye called Rabbi; for one is your Teacher [διδάσκαλος, and not, as Textus Receptus, καθηγητής], and all ye are brethren." Comp. also 'Pirqe Aboth,' 1:11, "Shemaiah said, Love work and hate lordship (הרבנות)." The readiness of the Jews to take upon them the office of teachers and to set up as "guides of the blind, teachers of babes," etc., is alluded to by St. Paul in Romans 2:17, seq., and such a passage as 1 Corinthians 14:26, seq., denotes not merely the presence of a similar tendency among Christians, but also the opportunity given for its exercise in the Church.
(2) Reason for the warning. Knowing that we shall receive heavier judgment (ληψόμεθα). By the use of the first person, St. James includes himself, thus giving a remarkable proof of humility. (The Vulgate, missing this, has wrongly sumitis.) Comp. vers. 2, 9, where also he uses the first person, with great delicacy of feeling not separating himself from those whose conduct he denounces. Μεῖζον κρίμα. The form of expression recalls our Lord's saying of the Pharisees, "These shall receive greater condemnation (περισσότερον κρίμα) " (Mark 12:40; Luke 20:47).
Knowing that we shall receive the greater condemnation: should men enter into the office of teaching others without a call, or perform it negligently, or live not according to the doctrine they teach others, such would be judged out of their own mouths, and by their own words, and their condemnation would be aggravated; and should men judge rash judgment, they themselves will be judged at a higher tribunal; and should they be too censorious, and bear too hard on others, they will have judgment without mercy.